According to a widely held view of assertion and belief, they are each governed by a tacitly acknowledged epistemic norm, and the norm on assertion and norm on belief are so related that believing p is epistemically permissible only if asserting it is. I call it the Same Norm View. A very common type of utterance raises a puzzle for this view, viz. utterances in which we say ‘I believe p' to convey somehow guarded affirmation of the proposition that p. (...) For example, one might respond to a query for directions to the station by saying ‘I believe it is down the first street on your left.' Often, when we reply in this way, it would have been pragmatically preferable simply to assert that p, had we been epistemically warranted in doing so. One's guarded reply thus suggests one is not so warranted. Nevertheless, if one believes what one, at face value, says one believes, one believes p. Contrary to what might seem to be suggested by the Same Norm View, one does not seem to portray oneself as irrational or epistemically beyond the pale in replying in this way. The paper develops this puzzle in detail, and examines a variety of options for a resolving it consistently with the Same Norm view. The most promising of these options, I argue, is to see ‘I believe' guarded affirmations as a form merely approximately correct speech. They would, though, be a form of such speech that interestingly differs from paradigm cases of loose use or conventional hyperbole in that speakers would be comparatively unaware of engaging in approximation. I conclude ‘I believe’—guarded affirmations either show the Same Norm View to be false or must be recognised as such an interestingly distinctive form of merely approximately correct speech. (shrink)

The argument from faultless disagreement employed by the relativist purports to show that contextualism falls short of explaining cases of faultless disagreement. The demonstration is intended to give credence to the relativist semantics of epistemic modality expressions. In this paper we present some cases showing that even though cases of faultless disagreement do reveal some intrinsic features of epistemic modality claims, they do not support the relativist semantics. The sophistication of faultless disagreement goes beyond what the relativist semantics can cope (...) with. We also advance an epistemologically oriented proposal to account for faultless disagreement. (shrink)

Lewis thought concessive knowledge attributions (e.g., ‘I know that Harry is a zebra, but it might be that he’s just a cleverly disguised mule’) caused serious trouble for fallibilists. As he saw it, CKAs are overt statements of the fallibilist view and they are contradictory. Dougherty and Rysiew have argued that CKAs are pragmatically defective rather than semantically defective. Stanley thinks that their pragmatic response to Lewis fails, but the fallibilist cause is not lost because Lewis was wrong about the (...) commitments of fallibilism. There are problems with Dougherty and Rysiew’s response to Stanley and there are problems with Stanley’s response to Lewis. I’ll offer a defense of fallibilism of my own and show that fallibilists needn’t worry about CKAs. (shrink)

Seth Yalcin has pointed out some puzzling facts about the behaviour of epistemic modals in certain embedded contexts. For example, conditionals that begin ‘If it is raining and it might not be raining, … ’ sound unacceptable, unlike conditionals that begin ‘If it is raining and I don’t know it, … ’. These facts pose a prima facie problem for an orthodox treatment of epistemic modals as expressing propositions about the knowledge of some contextually specified individual or group. This paper (...) develops an explanation of the puzzling facts about embedding within an orthodox framework. (shrink)

I want to discuss a puzzle about the semantics of epistemic modals, like “It might be the case that” as it occurs in “It might be the case that Goldbach’s conjecture is false.”1 I’ll argue that the puzzle cannot be adequately explained on standard accounts of the semantics of epistemic modals, and that a proper solution requires relativizing utterance truth to a context of assessment, a semantic device whose utility and coherence I have defended elsewhere for future contingents (MacFarlane..

This paper argues that a priori justification is, in principle, compatible with naturalism—if the a priori is understood in a way that is free of the inessential properties that, historically, have been associated with the concept. I argue that empirical indefeasibility is essential to the primary notion of the a priori ; however, the indefeasibility requirement should be interpreted in such a way that we can be fallibilist about apriori-justified claims. This fallibilist notion of the a priori accords with the (...) naturalist’s commitment to scientific methodology in that it allows for apriori-justified claims to be sensitive to further conceptual developments and the expansion of evidence. The fallibilist apriorist allows that an a priori claim is revisable in only a purely epistemic sense. This modal claim is weaker than what is required for a revisability thesis to establish empiricism, so fallibilist apriorism represents a distinct position. (shrink)

This paper introduces a novel strategy for responding to skeptical arguments based on the epistemic possibility of error or lack of certainty. I show that a nonclassical logic motivated by recent work on epistemic modals can be used to render such skeptical arguments invalid. That is, one can grant that knowledge is incompatible with the possibility of error and grant that error is possible, all while avoiding the skeptic’s conclusion that we lack knowledge.

In ‘Epistemic Modals’ (2007), Seth Yalcin proposes Stalnaker-style semantics for epistemic possibility. He is inspired by John MacFarlane’s ingenious defence of relativism, in which claims of epistemic possibility are made rigidly from the perspective of the assessor’s actual stock of information (rather than from the speaker’s knowledge base or that of his audience or community). The innovations of MacFarlane and Yalcin independently reinforce the modal collapse espoused by Jaakko Hintikka in his 1962 epistemic logic (which relied on the implausible KK (...) principle and heavy idealizations). I respond to this new challenge with fresh objections to the underlying S4 equivalence: p p . I also propose counter-analyses of the intriguing data which Yalcin cites in support of his new semantics. A key collateral motivation for this defence of irredundant iterations is to ward off a threat to higher order vagueness. (shrink)

The knowledge account of assertion holds that it is improper to assert that p unless the speaker knows that p. This paper argues against the knowledge account of assertion; there is no general norm that the speaker must know what she asserts. I argue that there are cases in which it can be entirely proper to assert something that you do not know. In addition, it is possible to explain the cases that motivate the knowledge account by postulating a general (...) norm that assertions would be true, combined with conversational norms that govern all speech acts. A theory on which proper assertions must be true explains the data better than a theory on which proper assertions must be known to be true. (shrink)

It is widely acknowledged that epistemic modals admit of inter-subjective flexibility. This paper introduces intra-subjective flexibility for epistemic modals and draws on this flexibility to argue that fallibilism is consistent with the standard account of epistemic modals.

This paper attacks the Implicit Reference Class Theory of gradable adjectives and proposes instead a ?pluralist? approach to the semantics of those terms, according to which they can be governed by a variety of different types of standards, one, but only one, of which is the group-indexed standards utilized by the Implicit Reference Class Theory.

According to the widely endorsed Knowledge Account of Assertion, the epistemic requirements on assertion are captured by the Knowledge Norm of Assertion, which requires speakers only to assert what they know. This paper proposes that in addition to the Knowledge Norm there is also an Epistemic Propositional Certainty Norm of Assertion, which enjoins speakers only to assert p if they believe that p on the basis of evidence which makes p an epistemic propositional certainty. The paper explains how this propositional (...) certainty norm accounts for a range of data related to the practice of assertion and defends the norm against general objections to certainty norms of assertion put forward by Duncan Pritchard, John Turri, and Timothy Williamson, by drawing on linguistic theories about epistemic modals and gradable predicate semantics. Together these considerations show that the prospects of a certainty account of assertion are much more promising than is usually assumed. (shrink)